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The Private Life and Character of Physicist John Hyacinth De Magellan

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The Private Life and Character of Physicist John Hyacinth De Magellan ABSTRACT John Hyacinth de Magellan, The private life and a Portuguese physicist who lived in London in the last 26 years of his life until his death in character of physicist 1790, has his religious life and personal views analyzed in the light of new and previous John Hyacinth de Magellan research. His personal religious evolution is followed throughout his life as well as his (1722-1790) views about personal, social and ethical mat- ters. The influence of the religious practice in Portugal during the first half of the 18th A vida privada e o carácter do físico century and of the reactionary ideas prevalent in the country at that time was certainly de- João Jacinto de Magalhães cisive to his emigration to England, since he (1722-1790) was a cultivated man that had a strong will to devote himself to scientific matters. Through his correspondence and other sources, it is confirmed that he never gave up Catholicism, though his religious practice was not always strict and orthodox, and sometimes it seemed to be somewhat similar to Protestantism. MANUEL FERNANDES-THOMAZ Key words 18th century; physicist John Universidade de Aveiro Hyacinth de Magellan; moral issues. Introduction 182 RESUMO A vida religiosa e as opiniões The present work aims at throwing light on the views, sometimes pessoais de João Jacinto de Magalhães, o contradictory, of some biographers, on the religious life and attitudes of th 1 físico português que viveu em Londres nos 18 century John Hyacinth de Magellan through the course of his life, últimos 26 anos da sua vida até a sua morte either in the earlier period, in Portugal, and in the later part, in London em 1790, são analisadas à luz de novas e and the rest of Europe. anteriores investigações. A sua trajetória The private life and views of a historical man of science, though not religiosa é seguida ao longo da sua vida, bem shedding directly light on his scientific work, contribute to understand his como as opiniões que manifesta acerca de assuntos de natureza pessoal, social e ética. character and to explain some of his attitudes and lines of action in life. We A influência da prática religiosa em Portugal know that it is not easy, in most cases, to get an insight in the personal durante a primeira metade do século XVIII e thinking of an historical figure due to the fact it is difficult to find out the as ideias retrógradas que prevaleciam então necessary sources and, consequently, the explanations for some ways no país foram certamente decisivas para a of thinking or acting escape the analysis of the historian. In the present sua emigração para a Inglaterra, pois era case, we have a set of private letters (seventy five, in number) where um homem culto com uma forte vontade de our scientist opens his soul and mind to his friend Ribeiro Sanches2 and se dedicar às matérias científicas. Através from them we can extract a reasonably clear picture of his character da sua correspondência e de outras fontes, and his views about many subjects, sometimes very private, that are confirma-se que manteve a fé católica, em- of importance to characterize his personality. Those letters, covering bora a sua prática nem sempre fosse estrita e the years 1775 to 1783, make a kind of diary that provides a means to ortodoxa e, por vezes, parecesse próxima do achieve that insight. Opinions, thoughts and views on matters like religion, protestantismo. politics, social behaviour, morals, friendship and other subjects present in Palavras-chave século XVIII; físico João that set of letters are decisive to construct that picture. Jacinto de Magalhães; aspectos morais. Revista Brasileira de História da Ciência, Rio de Janeiro, v. 2, n. 2, p. 182-191, jul|dez 2009 Previous biographical notes about Magellan Let us see what his biographers say about his initial religious life and progression: i) Starting by his first biographical note, the unknown person who wrote the obituary note in the Gentleman’s Magazine3 writes: “… formerly an Augustinian monk at Lisbon …” and then: “He was a very mild Christian, having many years renounced the Popish faith.” This is a quite important assertion since this note was written just after Magellan´s death by someone who probably knew him well, though it contains various mistakes, like his place of birth and others. The statement that Magellan had renounced the Popish faith means, at least, that he acted in a way that gave that idea to others; ii) In the Biographie Universelle of Michaud,4 the biographical note of Magellan, whose author was Weiss, only states that he: “prit l’habit monastique dans l’ordre de Saint Augustin …” and nothing else; iii) In the Nouvelle Biographie Universelle5, the author of the note, signed P., just says “Après avoir fait un long séjour dans les couvents de l’ordre des Augustins, dont il avait prit l’habit en 1723 …” This was certainly a mistake because Magellan was born in 1722. Maybe the author wished to say that in 1733 Magellan entered the monastery, though in a preparatory college; iv) In one of the earliest editions of the Dictionary of National Biography6 the author of the biographical note, signed S.P.O., says: “He seems to have been brought up at Lisbon, where he became a monk of the order of St. Augustine,…” and then: “When forty years old he abandoned the monastic life in order to devote himself to wider philosophical re- search” and also: ”He was buried in Islington churchyard, having many years previously renounced the Roman Catholic religion.” There are many mistakes in this note and it seems that in some assertions it replicates previous notes; v) Later, in the first decades of the 20th century, the Portuguese researchers that studied the life and work of Magellan describe his religious options as follows: a) Ricardo Jorge says7 in a very emotional way that “he changed the Augustinian habit for the more elastic secular 183 cassock though this change did not appease the inquietude of his mind. Feeling the incurable ulcer of the open tonsure and that the cassock of Abbé tightened the seams, one day he tore it in pieces throwing the bits to the grounds of heresy.” Later he says that “Magellan found in London his spiritual paradise on earth, he did not have to make a great effort in anglicizing himself and to greater integral conformity he converted to Protestantism: the canon regular, the translator of catechisms, evolved in Lutheran – the Abbé had been interred.”8 In spite of the quality of the research on the history of medicine conducted by Ricardo Jorge about Ribeiro Sanches (and his friends, among whom Magellan was counted), the anticlerical atmosphere of the early 20th century in Portugal was openly manifest and, above all, the sources of his sayings are not referred; b) Maximiano de Lemos,9 also a good historian of Portuguese medicine, was not as emotional as the previous author about the matter and simply said that Magellan did not feel inclined towards the Augustinian habit and after insistent request he got from the Roman Curia a brief of secularization. This however did not satisfy his unquiet mind and he expatriated himself saying that he did it, like his ancestor Fernão de Magalhaens, “à cause de quelques désagréments qu’il essuya de la part des rivaux de son mérite.” There are no mistakes in Lemos’ biography of Magellan, but there are a number of unproven assertions. c) Perhaps the best of the Portuguese biographers of Magellan before the late 20th century was Prof. Joaquim de Carvalho, who wrote an extensive paper about a set of letters to Magellan that he found at the Bodleian Library.10 In the long introduction he says that Magellan “entered at eleven years of age to the congregation of the regular canons of Saint Augustine, of Santa Cruz of Coimbra, whose vows he professed with the name of D. João de Nossa Senhora do Desterro” and that “it was with that congregation’s habit that the French navy officer and astronomer Gabriel de Bory (1722-1801) met him in Coimbra when he came purposely to Portugal to observe the solar eclipse of 26th October of 1753”. Further down, Carvalho says: “In an uncertain date, most probably between Revista Brasileira de História da Ciência, Rio de Janeiro, v. 2, n. 2, p. 182-191, jul|dez 2009 1756 and 1758, secularized but not deprived of ecclesiastical dignity, fact that seems not to have happened but later in England, on motivations that are also ignored, though they can be presumed …” A footnote explains that the doubt about the loss of ecclesiastical dignity was not yet cleared at the time; vi) In the second half of the 20th century, the Dictionary of Scientific Biography,11 in the note about Magellan, the author, Stuart Pierson, says: “His family, who made an unproven claim to be descended from Ferdinand Magellan, sent him to an Augustinian monastery in Coimbra when he was eleven years old, and there he lived and studied for about twenty years, first as a novice and then as a monk. There was a scientific tradition among the Coimbra Augustinians (it is reported that they studied the works of Newton), and as a consequence Magellan became well enough versed in astronomy to serve as a guide for, and gain the friendship of Gabriel de Bory during the latter’s visit to Portugal in 1751 to observe a solar eclipse. A few years later Magellan sought and received permission from Pope Benedict XIV to leave the order.
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